14.022
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सुभगे सप्तहोतॄणां विधानमिह यादृशम् ॥१४-२२-१॥
atrāpyudāharantīmam-itihāsaṃ purātanam। subhage sapta-hotṝṇāṃ vidhānam-iha yādṛśam ॥14-22-1॥
[अत्रापि (atrāpi) - here also; उदाहरन्ति (udāharanti) - they recite; इमम् (imam) - this; इतिहासं (itihāsam) - ancient story; पुरातनम् (purātanam) - old; सुभगे (subhage) - O fortunate one; सप्त (sapta) - seven; होतॄणां (hotṝṇāṃ) - of priests; विधानम् (vidhānam) - rite; इह (iha) - here; यादृशम् (yādṛśam) - of what kind;]
(Here also they recite this ancient story, O fortunate one, of the rite of seven priests, here, of what kind.)
Here also, O fortunate one, they recite this ancient story regarding the kind of rite of the seven priests here. (14-22-1)
घ्राणं चक्षुश्च जिह्वा च त्वक्ष्रोत्रं चैव पञ्चमम्। मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः ॥१४-२२-२॥
ghrāṇaṁ cakṣuś ca jihvā ca tvak-śrotraṁ caiva pañcamam। mano buddhiś ca saptaite hotāraḥ pṛthag-āśritāḥ ॥14-22-2॥
[घ्राणम् (ghrāṇam) - nose; चक्षुः (cakṣuḥ) - eye; च (ca) - and; जिह्वा (jihvā) - tongue; च (ca) - and; त्वक् (tvak) - skin; श्रोत्रम् (śrotram) - ear; च (ca) - and; एव (eva) - indeed; पञ्चमम् (pañcamam) - the fifth; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; च (ca) - and; सप्त (sapta) - seven; एते (ete) - these; होतारः (hotāraḥ) - offerers; पृथक् (pṛthak) - separately; आश्रिताः (āśritāḥ) - residing;]
(Nose, eye and tongue and skin-ear indeed the fifth, mind, intellect and seven these offerers separately residing.)
The nose, eye, tongue, skin, and ear as the fifth, along with mind and intellect—these seven are offerers, each established separately. (14-22-2)
सूक्ष्मेऽवकाशे सन्तस्ते न पश्यन्तीतरेतरम्। एतान्वै सप्तहोतॄंस्त्वं स्वभावाद्विद्धि शोभने ॥१४-२२-३॥
sūkṣme'vakāśe santas te na paśyantītarētaram। etān vai sapta hotṝṁs tvaṁ svabhāvād viddhi śobhane ॥14-22-3॥
[सूक्ष्मेऽवकाशे (sūkṣme'vakāśe) - in subtle space; सन्तः (santaḥ) - being present; ते (te) - they; न (na) - not; पश्यन्ति (paśyanti) - see; इतरेतरम् (itarētaram) - one another; एतान् (etān) - these; वै (vai) - indeed; सप्त (sapta) - seven; होतॄन् (hotṝn) - priests (hotṛ); त्वं (tvaṁ) - you; स्वभावात् (svabhāvāt) - by nature; विद्धि (viddhi) - know; शोभने (śobhane) - O beautiful one;]
(In subtle space, being present, they do not see one another. These, indeed, the seven priests, you, by nature, know, O beautiful one.)
In subtle space, even though present, they do not see one another. Know these, indeed, as the seven priests by nature, O beautiful one. (14-22-3)
ब्राह्मण्युवाच॥
brāhmaṇy uvāca॥
[ब्राह्मणि (brāhmaṇi) - the brāhmaṇa; (a brāhmaṇa; the brahmin;) उवाच (uvāca) - said;]
(The brāhmaṇa said;)
The brāhmaṇa said;
सूक्ष्मेऽवकाशे सन्तस्ते कथं नान्योन्यदर्शिनः। कथंस्वभावा भगवन्नेतदाचक्ष्व मे विभो ॥१४-२२-४॥
sūkṣme'vakāśe santas te kathaṁ nānyonyadarśinaḥ। kathaṁ svabhāvā bhagavan netad ācakṣva me vibho ॥14-22-4॥
[सूक्ष्मेऽवकाशे (sūkṣme’vakāśe) - in a subtle space; सन्तः (santaḥ) - existing; ते (te) - they; कथं (kathaṁ) - how; न (na) - not; अन्योन्यदर्शिनः (anyonyadarśinaḥ) - seeing each other; कथम् (katham) - how; स्वभावाः (svabhāvāḥ) - natures; भगवन् (bhagavan) - O revered one; एतत् (etat) - this; आचक्ष्व (ācakṣva) - speak; मे (me) - to me; विभो (vibho) - O mighty one;]
(In a subtle space, existing they, how not seeing each other? How (are) the natures, O revered one, this tell to me, O mighty one.)
O mighty one, O revered one, tell me: in a subtle space, though they exist there, how is it that they do not see each other? What is their nature? Please explain this to me. (14-22-4)
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; the priest; the learned man; उवाच (uvāca) - said; spoke; uttered;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
गुणाज्ञानमविज्ञानं गुणिज्ञानमभिज्ञता। परस्परगुणानेते न विजानन्ति कर्हिचित् ॥१४-२२-५॥
guṇājñānam avijñānaṃ guṇijñānam abhijñatā | parasparaguṇān ete na vijānanti karhicit ॥14-22-5॥
[गुणाज्ञानम् (guṇājñānam) - ignorance of qualities; अविज्ञानम् (avijñānam) - unintelligence; गुणिज्ञानम् (guṇijñānam) - knowledge of the virtuous; अभिज्ञता (abhijñatā) - recognition; परस्परगुणान् (parasparaguṇān) - each other's qualities; एते (ete) - these (people); न (na) - not; विजानन्ति (vijānanti) - know; कर्हिचित् (karhicit) - ever;]
(Ignorance of qualities is unintelligence; knowledge of the virtuous is recognition; these (people) do not ever know each other's qualities.)
Ignorance of qualities is unintelligence, and knowing the virtuous is recognition; such people never recognize each other's qualities. (14-22-5)
जिह्वा चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च। न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति ॥१४-२२-६॥
jihvā cakṣus tathā śrotraṃ tvaṅ-mano buddhir eva ca। na gandhān adhigacchanti ghrāṇaḥ tān adhigacchati ॥14-22-6॥
[जिह्वा (jihvā) - tongue; चक्षुस् (cakṣus) - eye; तथा (tathā) - likewise; श्रोत्रम् (śrotram) - ear; त्वक् (tvak) - skin; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; एव (eva) - indeed; च (ca) - and; न (na) - not; गन्धान् (gandhān) - scents; अधिगच्छन्ति (adhigacchanti) - attain; घ्राणः (ghrāṇaḥ) - nose; तान् (tān) - them; अधिगच्छति (adhigacchati) - attains;]
(The tongue, the eye, likewise the ear, the skin, the mind, indeed the intellect, and; do not attain scents; the nose attains them.)
The tongue, eye, ear, skin, mind, and intellect do not perceive scents; only the nose perceives them. (14-22-6)
घ्राणं चक्षुस्तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च। न रसानधिगच्छन्ति जिह्वा तानधिगच्छति ॥१४-२२-७॥
ghrāṇaṃ cakṣus tathā śrotraṃ tvaṅ-mano buddhir eva ca। na rasān adhigacchanti jihvā tān adhigacchati॥14-22-7॥
[घ्राणं (ghrāṇam) - nose; चक्षुस् (cakṣus) - eye; तथा (tathā) - similarly; श्रोत्रं (śrotram) - ear; त्वक् (tvak) - skin; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; एव (eva) - indeed; च (ca) - and; न (na) - not; रसान् (rasān) - tastes; अधिगच्छन्ति (adhigacchanti) - attain; जिह्वा (jihvā) - tongue; तान् (tān) - them; अधिगच्छति (adhigacchati) - attains;]
(Nose, eye, similarly ear, skin, mind, intellect indeed and, not tastes attain, tongue them attains.)
The nose, eye, likewise ear, skin, mind, and intellect — none of these attain the tastes; only the tongue attains them. (14-22-7)
घ्राणं जिह्वा तथा श्रोत्रं त्वङ्मनो बुद्धिरेव च। न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति ॥१४-२२-८॥
ghrāṇaṃ jihvā tathā śrotraṃ tvaṅmano buddhireva ca। na rūpāṇyadhigacchanti cakṣustānyadhigacchati ॥14-22-8॥
[घ्राणं (ghrāṇam) - nose; जिह्वा (jihvā) - tongue; तथा (tathā) - likewise; also; श्रोत्रं (śrotram) - ear; त्वङ्मनो (tvaṅ-manāḥ) - skin, mind; बुद्धिरेव (buddhiḥ eva) - intellect indeed; च (ca) - and; न (na) - not; रूपाणि (rūpāṇi) - forms; अधिगच्छन्ति (adhigacchanti) - perceive; attain; चक्षुः (cakṣuḥ) - eye; तानि (tāni) - those; अधिगच्छति (adhigacchati) - perceives; attains;]
(nose, tongue, likewise ear, skin, mind, intellect indeed and, not forms perceive, eye those perceives.)
The nose, tongue, likewise the ear, skin, mind, and indeed the intellect, do not perceive forms; only the eye perceives those forms. (14-22-8)
घ्राणं जिह्वा च चक्षुश्च श्रोत्रं बुद्धिर्मनस्तथा। न स्पर्शानधिगच्छन्ति त्वक्च तानधिगच्छति ॥१४-२२-९॥
ghrāṇaṃ jihvā ca cakṣuś ca śrotraṃ buddhir manas tathā। na sparśān adhigacchanti tvak ca tān adhigacchati॥14-22-9॥
[घ्राणं (ghrāṇam) - nose; (sense of smell); जिह्वा (jihvā) - tongue; (sense of taste); च (ca) - and; चक्षुः (cakṣuḥ) - eye; (sense of sight); च (ca) - and; श्रोत्रं (śrotram) - ear; (sense of hearing); बुद्धिः (buddhiḥ) - intellect; मनः (manaḥ) - mind; तथा (tathā) - also; in the same way; न (na) - not; स्पर्शान् (sparśān) - tangible objects; (sense objects of touch); अधिगच्छन्ति (adhigacchanti) - reach; attain; त्वक् (tvak) - skin; (sense of touch); च (ca) - and; तान् (tān) - them; अधिगच्छति (adhigacchati) - reaches; attains;]
(Nose, tongue, and eye and ear, intellect, mind also, not the tangible objects reach; but the skin attains them.)
The nose, tongue, eyes, ears, intellect, and mind do not perceive tangible objects, but the skin does perceive them. (14-22-9)
घ्राणं जिह्वा च चक्षुश्च त्वङ्मनो बुद्धिरेव च। न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति ॥१४-२२-१०॥
ghrāṇaṃ jihvā ca cakṣuśca tvaṅmano buddhireva ca। na śabdānadhigacchanti śrotraṃ tānadhigacchati॥14-22-10॥
[घ्राणम् (ghrāṇam) - nose; जिह्वा (jihvā) - tongue; च (ca) - and; चक्षुः (cakṣuḥ) - eye; च (ca) - and; त्वङ् (tvaṅ) - skin; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; एव (eva) - indeed; च (ca) - and; न (na) - not; शब्दान् (śabdān) - sounds; अधिगच्छन्ति (adhigacchanti) - reach; श्रोत्रम् (śrotram) - ear; तान् (tān) - them; अधिगच्छति (adhigacchati) - reaches;]
(Nose, tongue and eye, and skin, mind, intellect indeed and; not sounds reach; ear them reaches.)
The nose, tongue, eye, skin, mind, and even intellect do not reach sounds; it is the ear that reaches them. (14-22-10)
घ्राणं जिह्वा च चक्षुश्च त्वक्ष्रोत्रं बुद्धिरेव च। संशयान्नाधिगच्छन्ति मनस्तानधिगच्छति ॥१४-२२-११॥
ghrāṇaṃ jihvā ca cakṣuś ca tvak-śrotraṃ buddhir eva ca। saṃśayān nādhigacchanti manas tān adhigacchati ॥14-22-11॥
[घ्राणं (ghrāṇam) - nose; जिह्वा (jihvā) - tongue; च (ca) - and; चक्षुः (cakṣuḥ) - eye; च (ca) - and; त्वक्-श्रोत्रं (tvak-śrotram) - skin and ear; बुद्धिर् (buddhiḥ) - intellect; एव (eva) - indeed; च (ca) - and; संशयात् (saṃśayāt) - from doubts; न (na) - not; अधिगच्छन्ति (adhigacchanti) - reach; मनः (manaḥ) - mind; तान् (tān) - them; अधिगच्छति (adhigacchati) - attains;]
(nose tongue and eye and skin-ear intellect indeed and from doubts not reach mind them attains.)
The nose, tongue, eye, skin and ear, and also intellect, do not attain (objects) due to doubts; the mind alone attains them. (14-22-11)
घ्राणं जिह्वा च चक्षुश्च त्वक्ष्रोत्रं मन एव च। न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति ॥१४-२२-१२॥
ghrāṇaṃ jihvā ca cakṣuśca tvak-śrotraṃ mana eva ca। na niṣṭhām adhigacchanti buddhis tām adhigacchati॥14-22-12॥
[घ्राणं (ghrāṇam) - nose; जिह्वा (jihvā) - tongue; च (ca) - and; चक्षुः (cakṣuḥ) - eye; च (ca) - and; त्वक् (tvak) - skin; श्रोत्रं (śrotram) - ear; मनः (manaḥ) - mind; एव (eva) - indeed; च (ca) - and; न (na) - not; निष्ठाम् (niṣṭhām) - the state of culmination; final goal; अधिगच्छन्ति (adhigacchanti) - they attain; बुद्धिः (buddhiḥ) - intellect; ताम् (tām) - that; अधिगच्छति (adhigacchati) - attains;]
(nose; tongue; and eye; and skin; ear; mind; indeed; and; not; the state of culmination; they attain; intellect; that; attains.)
The nose, tongue, eye, skin, ear, and mind indeed do not attain the ultimate state; the intellect attains that.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रियाणां च संवादं मनसश्चैव भामिनि ॥१४-२२-१३॥
atrāpy udāharantīm am itihāsaṃ purātanam। indriyāṇāṃ ca saṃvādaṃ manasaś caiva bhāmini ॥14-22-13॥
[अत्रापि (atrāpi) - here also; उदाहरन्ति (udāharanti) - they cite; they relate; इमम् (imam) - this; इतिहासम् (itihāsam) - account; story; पुरातनम् (purātanam) - ancient; इन्द्रियाणां (indriyāṇām) - of the senses; च (ca) - and; संवादम् (saṃvādam) - dialogue; discussion; मनसः (manasaḥ) - of the mind; च (ca) - and; एव (eva) - also; indeed; भामिनि (bhāmini) - O fair lady;]
(Here also they cite this ancient account and the dialogue of the senses and also of the mind, O fair lady.)
Here too they relate this ancient story and the conversation between the senses and the mind, O lovely lady. (14-22-13)
मन उवाच॥
mana uvāca॥
[मन (mana) - mind; उवाच (uvāca) - said;]
(mind said;)
The mind said.
न घ्राति मामृते घ्राणं रसं जिह्वा न बुध्यते। रूपं चक्षुर्न गृह्णाति त्वक्स्पर्शं नावबुध्यते ॥१४-२२-१४॥
na ghrāti māmṛte ghrāṇaṃ rasaṃ jihvā na budhyate। rūpaṃ cakṣur na gṛhṇāti tvak sparśaṃ nāvabudhyate॥14-22-14॥
[न (na) - not; घ्राति (ghrāti) - perceives by smell; मामृते (māmṛte) - when I am absent; घ्राणं (ghrāṇam) - the nose; रसं (rasaṃ) - taste; जिह्वा (jihvā) - the tongue; न (na) - not; बुध्यते (budhyate) - perceives; रूपं (rūpam) - form; चक्षुः (cakṣuḥ) - the eye; न (na) - not; गृह्णाति (gṛhṇāti) - grasps; त्वक् (tvak) - the skin; स्पर्शं (sparśam) - touch; न (na) - not; अवबुध्यते (avabudhyate) - perceives;]
(Not perceives when I am absent the nose by smell, taste the tongue does not perceive, form the eye does not grasp, the skin does not perceive touch.)
When I am absent, the nose does not perceive scent, the tongue does not recognize taste, the eye does not grasp form, and the skin does not perceive touch. (14-22-14)
न श्रोत्रं बुध्यते शब्दं मया हीनं कथञ्चन। प्रवरं सर्वभूतानामहमस्मि सनातनम् ॥१४-२२-१५॥
na śrotraṃ budhyate śabdaṃ mayā hīnaṃ kathañcana। pravaraṃ sarvabhūtānāmahamasmi sanātanam ॥14-22-15॥
[न (na) - not; श्रोत्रं (śrotraṃ) - ear; बुध्यते (budhyate) - is perceived; शब्दं (śabdaṃ) - sound; मया (mayā) - by me; हीनं (hīnaṃ) - without; कथञ्चन (kathañcana) - in any way; प्रवरं (pravaraṃ) - the foremost; सर्वभूतानाम् (sarvabhūtānām) - of all beings; अहम् (aham) - I; अस्मि (asmi) - am; सनातनम् (sanātanam) - eternal;]
(Not ear is perceived sound by me without in any way. The foremost of all beings I am eternal.)
By me, a sound without an ear is not perceived in any way. I am the foremost and eternal among all beings. (14-22-15)
अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः। इन्द्रियाणि न भासन्ते मया हीनानि नित्यशः ॥१४-२२-१६॥
agārāṇīva śūnyāni śāntārciṣa ivāgnayaḥ। indriyāṇi na bhāsante mayā hīnāni nityaśaḥ॥14-22-16॥
[अगाराणि (agārāṇi) - houses; इव (iva) - like; शून्यानि (śūnyāni) - empty; शान्तार्चिषः (śāntārciṣaḥ) - fire with extinguished flames; इव (iva) - like; अग्नयः (agnayaḥ) - fires; इन्द्रियाणि (indriyāṇi) - senses; न (na) - not; भासन्ते (bhāsante) - shine; मया (mayā) - by me; हीनानि (hīnāni) - deprived; नित्यशः (nityaśaḥ) - constantly;]
(Like houses (that are) empty, like fires (with) extinguished flames, the senses deprived by me constantly do not shine.)
Just as empty houses or fires with extinguished flames, the senses perpetually deprived by me do not manifest their activity. (14-22-16)
काष्ठानीवार्द्रशुष्काणि यतमानैरपीन्द्रियैः। गुणार्थान्नाधिगच्छन्ति मामृते सर्वजन्तवः ॥१४-२२-१७॥
kāṣṭhānīva ārdra-śuṣkāṇi yatamānaiḥ api indriyaiḥ | guṇa-arthān na adhigacchanti mām ṛte sarva-jantavaḥ ॥14-22-17॥
[काष्ठानि (kāṣṭhāni) - pieces of wood; इव (iva) - like; आर्द्र-शुष्काणि (ārdra-śuṣkāṇi) - wet and dry; यतमानैः (yatamānaiḥ) - by those who strive; अपि (api) - even; इन्द्रियैः (indriyaiḥ) - by the senses; गुण-अर्थान् (guṇa-arthān) - objects of sense qualities; न (na) - not; अधिगच्छन्ति (adhigacchanti) - attain; माम् (mām) - me; ऋते (ṛte) - without; सर्व-जन्तवः (sarva-jantavaḥ) - all beings;]
(Just as pieces of wood, whether wet or dry, even when the senses strive, do not attain the objects of sense qualities without me, all beings do not attain me.)
Just as wet and dry pieces of wood cannot achieve their purpose merely through the striving of the senses without me, in the same way, all beings are unable to reach me. (14-22-17)
इन्द्रियाण्यूचुः॥
indriyāṇy ūcuḥ॥
[इन्द्रियाणि (indriyāṇi) - senses; ऊचुः (ūcuḥ) - said;]
(Senses said;)
The senses said.
एवमेतद्भवेत्सत्यं यथैतन्मन्यते भवान्। ऋतेऽस्मानस्मदर्थांस्तु भोगान्भुङ्क्ते भवान्यदि ॥१४-२२-१८॥
evam etad bhavet satyaṃ yathaitan manyate bhavān। ṛte'smān asmad-arthāṃs tu bhogān bhuṅkte bhavān yadi ॥14-22-18॥
[एवम् (evam) - thus; एतत् (etat) - this; भवेत् (bhavet) - may be; सत्यं (satyaṃ) - true; यथा (yathā) - as; एतत् (etat) - this; मन्यते (manyate) - (he) considers; भवान् (bhavān) - you; ऋते (ṛte) - except; अस्मान् (asmān) - us; अस्मदर्थान् (asmad-arthān) - intended for us; तु (tu) - but; भोगान् (bhogān) - enjoyments; भुङ्क्ते (bhuṅkte) - (he) enjoys; भवान् (bhavān) - you; यदि (yadi) - if;]
(Thus, this may be true as you consider this, but if except us, you enjoy the enjoyments intended for us, you.)
Thus, it may be as you say—true as you consider; but if you alone enjoy the enjoyments meant for us, excluding us, (so be it). (14-22-18)
यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम्। भोगान्भुङ्क्षे रसान्भुङ्क्षे यथैतन्मन्यते तथा ॥१४-२२-१९॥
yadyasmāsu pralīneṣu tarpaṇaṃ prāṇadhāraṇam। bhogānbhuṅkṣe rasānbhuṅkṣe yathaitanmanyate tathā ॥14-22-19॥
[यदि (yadi) - if; अस्मासु (asmāsu) - in us; प्रलीनेषु (pralīneṣu) - having merged; तर्पणम् (tarpaṇam) - satisfaction; प्राणधारणम् (prāṇadhāraṇam) - sustaining of life-breath; भोगान् (bhogān) - enjoyments; भुङ्क्षे (bhuṅkṣe) - I enjoy; रसान् (rasān) - tastes; भुङ्क्षे (bhuṅkṣe) - I enjoy; यथा (yathā) - just as; एतत् (etat) - this; मन्यते (manyate) - (he) thinks; तथा (tathā) - so;]
(If in us who have merged, satisfaction (and) sustaining of life-breath, enjoyments I enjoy, tastes I enjoy, just as this (he) thinks, so.)
If, when we have merged, I enjoy satisfaction, sustain the life-breath, and partake in enjoyments and tastes, just as he thinks, then so it is. (14-22-19)
अथ वास्मासु लीनेषु तिष्ठत्सु विषयेषु च। यदि सङ्कल्पमात्रेण भुङ्क्ते भोगान्यथार्थवत् ॥१४-२२-२०॥
atha vāsmāsu līneṣu tiṣṭhatsu viṣayeṣu ca। yadi saṅkalpamātreṇa bhuṅkte bhogānyathārthavat ॥14-22-20॥
[अथ (atha) - now; then; वास्मासु (vāsmāsu) - in these objects of the sense of smell (vāsmā, smell) or in these enjoyments; (here, compounded as a locative plural—‘in these’;) लीनेषु (līneṣu) - absorbed; merged; तिष्ठत्सु (tiṣṭhatsu) - remaining; abiding; विषयेषु (viṣayeṣu) - in sense-objects; च (ca) - and; यदि (yadi) - if; सङ्कल्पमात्रेण (saṅkalpamātreṇa) - by thought alone; by mere intention; भुङ्क्ते (bhuṅkte) - (he/she/it) enjoys; consumes; भोगान् (bhogān) - enjoyments; pleasures; यथार्थवत् (yathārthavat) - as in reality; in accordance with the truth;]
(Now, when in these (objects) absorbed, abiding in sense-objects and also, if by mere intention enjoys enjoyments as in reality.)
Now, if even while absorbed in or abiding among sense-objects, one enjoys the pleasures merely by intention as if truly experiencing them. (14-22-20)
अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा। घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा ॥१४-२२-२१॥
atha cen manyase siddhim asmad-artheṣu nityadā। ghrāṇena rūpam ādatsva rasam ādatsva cakṣuṣā॥14-22-21॥
[अथ (atha) - now then; चेत् (cet) - if; मन्यसे (manyase) - you contemplate; you consider; सिद्धिम् (siddhim) - accomplishment; perfection; अस्मदर्थेषु (asmad-artheṣu) - in our interests; for our purposes; नित्यदा (nityadā) - always; at all times; घ्राणेन (ghrāṇena) - with the nose; रूपम् (rūpam) - form; appearance; आदत्स्व (ādatsva) - take; accept; acquire; रसम् (rasam) - essence; taste; आदत्स्व (ādatsva) - take; accept; acquire; चक्षुषा (cakṣuṣā) - with the eye;]
(Now then, if you consider accomplishment always in our interests, with the nose take the form, with the eye take the taste.)
Now then, if you always consider accomplishment for our purposes, perceive form with the nose, and taste with the eye. (14-22-21)
श्रोत्रेण गन्धमादत्स्व निष्ठामादत्स्व जिह्वया। त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च ॥१४-२२-२२॥
śrotreṇa gandhamādatsva niṣṭhām ādatsva jihvayā. tvacā ca śabdam ādatsva buddhyā sparśam athāpi ca ॥14-22-22॥
[श्रोत्रेण (śrotreṇa) - by the ear; गन्धम् (gandham) - smell; आदत्स्व (ādatsva) - receive; निष्ठाम् (niṣṭhām) - firmness; आदत्स्व (ādatsva) - receive; जिह्वया (jihvayā) - by the tongue; त्वचा (tvacā) - by the skin; च (ca) - and; शब्दम् (śabdam) - sound; आदत्स्व (ādatsva) - receive; बुद्ध्या (buddhyā) - by the intellect; स्पर्शम् (sparśam) - touch; अथापि (athāpi) - and also; च (ca) - and;]
(By the ear receive smell, firmness receive by the tongue. By the skin and receive sound, by the intellect also receive touch and also.)
Receive smell with the ear, firmness with the tongue. Receive sound with the skin and touch with the intellect as well. (14-22-22)
बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम्। भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हसि ॥१४-२२-२३॥
balavanto hyaniyamā niyamā durbalīyasām। bhogānapūrvānādatsva nocchiṣṭaṃ bhoktumarhasi ॥14-22-23॥
[बलवन्तः (balavantaḥ) - powerful ones; हि (hi) - indeed; अनियमाः (aniyamāḥ) - the unrestrained; नियमाः (niyamāḥ) - the restrained; दुर्बलीयसाम् (durbalīyasām) - of the weaker; भोगान् (bhogān) - pleasures; अपूर्वान् (apūrvān) - never-before-experienced; आदत्स्व (ādatsva) - enjoy; न (na) - not; उच्छिष्टं (ucchiṣṭam) - remnants; भोक्तुम् (bhoktum) - to eat; अर्हसि (arhasi) - you should;]
(Powerful indeed are the unrestrained, (over) the restrained (who are) of the weaker; enjoy pleasures never-before-experienced; you should not eat remnants.)
The unrestrained are truly more powerful than the restrained who are weaker. Enjoy pleasures never experienced before; you should not partake of leftovers. (14-22-23)
यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति। ततः श्रुतमुपादाय श्रुतार्थमुपतिष्ठति ॥१४-२२-२४॥
yathā hi śiṣyaḥ śāstāraṃ śruty-artham abhidhāvati। tataḥ śrutam upādāya śrutārtham upatiṣṭhati॥14-22-24॥
[यथा (yathā) - just as; हि (hi) - indeed; शिष्यः (śiṣyaḥ) - student; शास्तारं (śāstāram) - teacher (accusative singular); श्रुत्यर्थम् (śrutyartham) - meaning to be heard; अभिधावति (abhidhāvati) - approaches; ततः (tataḥ) - then; श्रुतम् (śrutam) - heard (thing); उपादाय (upādāya) - having taken up; श्रुतार्थम् (śrutārtham) - the meaning of what was heard; उपतिष्ठति (upatiṣṭhati) - he abides by;]
(Just as indeed the student approaches the teacher for the meaning to be heard; then, having taken up what was heard, he abides by the meaning of what was heard. (14-22-24))
Just as the student approaches the teacher to understand the meaning to be heard, and having received what is heard, then abides by its meaning. (14-22-24)
विषयानेवमस्माभिर्दर्शितानभिमन्यसे। अनागतानतीतांश्च स्वप्ने जागरणे तथा ॥१४-२२-२५॥
viṣayānevamasmābhirdarśitānabhimanyase। anāgatānatītāṃśca svapne jāgaraṇe tathā ॥14-22-25॥
[विषयान् (viṣayān) - objects; एवम् (evam) - thus; अस्माभिः (asmābhiḥ) - by us; दर्शितान् (darśitān) - shown; अभिमन्यसे (abhimanyase) - you suppose; अनागतान् (anāgatān) - those not yet come; अतीतान् (atītān) - those past; च (ca) - and; स्वप्ने (svapne) - in dream; जागरणे (jāgaraṇe) - in waking; तथा (tathā) - also;]
(Objects thus by us shown you suppose; those not yet come and those past in dream, in waking also.)
Thus, you believe that the objects shown by us are those not yet come and those past, both in dream and in waking (14-22-25).
वैमनस्यं गतानां च जन्तूनामल्पचेतसाम्। अस्मदर्थे कृते कार्ये दृश्यते प्राणधारणम् ॥१४-२२-२६॥
vaimanasyaṃ gatānāṃ ca jantūnām alpa-cetasām। asmad-arthe kṛte kārye dṛśyate prāṇa-dhāraṇam॥14-22-26॥
[वैमनस्यं (vaimanasyaṃ) - enmity; गतानां (gatānāṃ) - of those who have gone; च (ca) - and; जन्तूनाम् (jantūnām) - of living beings; अल्पचेतसाम् (alpa-cetasām) - of little intelligence; अस्मदर्थे (asmad-arthe) - for our sake; कृते (kṛte) - when done; कार्ये (kārye) - in the task; दृश्यते (dṛśyate) - is seen; प्राणधारणम् (prāṇa-dhāraṇam) - preservation of life;]
(Enmity of those gone and of living beings of little intelligence—for our sake, when the task is done, is seen preservation of life.)
Even the enmity of departed and of beings of little intelligence is set aside for our sake when the task is accomplished; preservation of life is seen (as the aim). (14-22-26)
बहूनपि हि सङ्कल्पान्मत्वा स्वप्नानुपास्य च। बुभुक्षया पीड्यमानो विषयानेव धावसि ॥१४-२२-२७॥
bahūn api hi saṅkalpān matvā svapnān upāsya ca. bubhukṣayā pīḍyamānaḥ viṣayān eva dhāvasi ॥14-22-27॥
[बहून् (bahūn) - many; अपि (api) - even; हि (hi) - indeed; सङ्कल्पान् (saṅkalpān) - desires; मत्वा (matvā) - having conceived; स्वप्नान् (svapnān) - dreams; उपास्य (upāsya) - having approached; च (ca) - and; बुभुक्षया (bubhukṣayā) - with hunger; पीड्यमानः (pīḍyamānaḥ) - being tormented; विषयान् (viṣayān) - objects; एव (eva) - only; धावसि (dhāvasi) - you run;]
(Many indeed desires having conceived, dreams having approached and, with hunger being tormented, objects only you run.)
Having conceived many desires, having pursued dreams, and being tormented by hunger, you run only after objects. (14-22-27)
अगारमद्वारमिव प्रविश्य; सङ्कल्पभोगो विषयानविन्दन्। प्राणक्षये शान्तिमुपैति नित्यं; दारुक्षयेऽग्निर्ज्वलितो यथैव ॥१४-२२-२८॥
agāramadvāramiva praviśya; saṅkalpabhogo viṣayānavindan। prāṇakṣaye śāntimupaiti nityaṃ; dārukṣaye'gnirjvalito yathaiva ॥14-22-28॥
[अगारम् (agāram) - house; अद्वारम् (advāram) - without door; इव (iva) - like; प्रविश्य (praviśya) - having entered; सङ्कल्पभोगः (saṅkalpabhogaḥ) - enjoyment derived from mental imagining; विषयान् (viṣayān) - objects of sense; अविन्दन् (avindan) - not finding; प्राणक्षये (prāṇakṣaye) - upon the extinction of life-breath; शान्तिम् (śāntim) - peace; उपैति (upaiti) - attains; नित्यम् (nityam) - always; दारुक्षये (dārukṣaye) - when fuel is consumed; अग्निः (agniḥ) - fire; ज्वलितः (jvalitaḥ) - kindled; यथैव (yathaiva) - just as;]
(Having entered a house without a door like one who does not find enjoyment of sense-objects from mental imaginings, upon the extinction of life-breath always attains peace, just as kindled fire when fuel is consumed.)
Just as a kindled fire ceases when its fuel is exhausted, so too, after entering (life) like a house without a door, and not finding enjoyment in sense-objects born of imagination, one always attains peace when the life-breath has ended. (14-22-28)
कामं तु नः स्वेषु गुणेषु सङ्गः; कामं च नान्योन्यगुणोपलब्धिः। अस्मानृते नास्ति तवोपलब्धि; स्त्वामप्यृतेऽस्मान्न भजेत हर्षः ॥१४-२२-२९॥
kāmaṃ tu naḥ sveṣu guṇeṣu saṅgaḥ; kāmaṃ ca nānyonya-guṇopalabdhiḥ. asmānṛte nāsti tavopalabdhi; tvām apy ṛte 'smān na bhajeta harṣaḥ ॥14-22-29॥
[कामं (kāmaṃ) - indeed; तु (tu) - but; नः (naḥ) - our; स्वेषु (sveṣu) - in one's own; गुणेषु (guṇeṣu) - qualities; सङ्गः (saṅgaḥ) - attachment; कामं (kāmaṃ) - indeed; च (ca) - and; न (na) - not; अन्योन्यगुणोपलब्धिः (anyonya-guṇopalabdhiḥ) - perception of one another's qualities; अस्मानृते (asmānṛte) - except for us; नास्ति (nāsti) - there is not; तवोपलब्धि (tavopalabdhi) - perception of you; त्वामपि (tvām api) - even you; ऋते (ṛte) - without; अस्मान् (asmān) - us; न (na) - not; भजेत (bhajeta) - would share; हर्षः (harṣaḥ) - delight;]
(Indeed but our attachment is in our own qualities; indeed and not is the perception of each other's qualities. Except for us there is not the perception of you; even you, without us, delight would not share.)
Indeed, our attachment is only to our own qualities; and there is really no perception of each other's qualities. Except through us, there is no perception of you; and even you, without us, delight would not come to you. (14-22-29)
